1 Kings 19:18 Komentář

We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter we have him again absconding, and driven into obscurity, at a time when he could ill be spared; but we are to look upon it as a punishment to Israel for the insincerity and inconstancy of their reformation. When people will not learn it is just with God to remove their teachers into corners. Now observe, I. How he was driven into banishment by the malice of Jezebel his sworn enemy (Kg1 19:1-3). II. How he was met, in his banishment, by the favour of God, his covenant-friend. 1. How God fed him (Kg1 19:4-8). 2. How he conversed with him, and manifested himself to him (Kg1 19:9, Kg1 19:11-13), heard his complaint (Kg1 19:10-14), directed him what to do (Kg1 19:15-17), and encouraged him (Kg1 19:18). III. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him (Kg1 19:19-21).

INTRODUCTION TO 1 KINGS 19 This chapter gives us a further account of Elijah, of his being obliged to flee for his life through the threats of Jezebel, Kg1 19:1, of the care the Lord took of him, providing food for him, in the strength of which he went to Horeb, Kg1 19:5, of the Lord's appearance to him there, and conversation with him, Kg1 19:9, of some instructions he gave him to anoint a king over Syria, another over Israel, and a prophet in his room, Kg1 19:15, and of his finding Elisha, and throwing his mantle over him, who left his secular employment, and followed him, and became his servant, Kg1 19:19.

Yet I have left me seven thousand in Israel,.... From perishing by the sword of either of them: all the knees which have not bowed to Baal; that is, had not worshipped him, which was signified by this gesture: and every mouth which hath not kissed him; either the image of Baal itself, or the hand, in reverence of him; which rites, one or other, or both, were used by his worshippers; See Gill on Hos 13:2. This either refers, as some think, to the present time, and so is an answer to Elijah, who thought he was the only worshipper left with which seems to agree Rom 11:2, or to the times to come, when destruction should be made by the above persons, and when God would have some faithful worshippers, and would take care of them; so some render the words, "I will reserve", &c. (y). (y) "reservabo vel servabo", Vatablus; so V. L. Pagninus, Montanus, Tigurine version.

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. [1 Kings 19:10-18] Even so then at this present time also there is a remnant according to the election of grace.

[The apostle Paul], treating of those who belong to the circumcision, says, “Those who serve to the example and shadow of heavenly things.” Now perhaps, through these illustrations, no doubt will be entertained regarding the five books of Moses by those who hold the writings of the apostle as divinely inspired. And if they require, with respect to the rest of the history, that those events that are contained in it should be considered as having happened for an example to those of whom they are written, we have observed that this also has been stated in the epistle to the Romans, where the apostle adduces an instance from the third book of Kings, saying, “I have left me seven thousand who have not bowed the knee to Baal"; which expression Paul understood as figuratively spoken of those who are called Israelites according to the election, in order to show that the advent of Christ had not only now been of advantage to the Gentiles but that very many even of the race of Israel had been called to salvation.

Through these words it is clear that seven thousand people remained faithful to the true religion of the ancestors, while the others had turned away from it, even though at the time of Jeroboam, king of the ten tribes, it is written that 800, men came out with him to fight. But it is wonderful how this small troop was precious in the eyes of the Lord, and how, because of it, he gave a double victory to the sons of their people and to Ahab, their king, who were absolutely unworthy of it. The Scripture says that in those days Ben-hadad, king of Aram, came against Samaria with thirty-two kings. Now 7, men with 232 youths, who preceded the troop, came out of the city, and fought against the Arameans, and killed them and defeated that great army.

Ahab tells Jezebel what Elijah had done; she is enraged, and threatens to take away his life, Kg1 19:1, Kg1 19:2. He leaves Jezreel, and comes to Beer-sheba, and thence to the wilderness, where he is fed and encouraged by an angel, Kg1 19:3-9. His complaint and the vision by which God instructs him, Kg1 19:10-14. He is sent to Damascus, in order to anoint Hazael king over Syria, and Jehu king over Israel, Kg1 19:15-18. He meets with Elisha, who becomes his servant, Kg1 19:19-21.

Seven thousand in Israel - That is, many thousands; for seven is a number of perfection, as we have often seen: so, The barren has borne seven - has had a numerous off-spring; Gold seven times purified - purified till all the dross is perfectly separated from it. The court and multitudes of the people had gone after Baal; but perhaps the majority of the common people still worshipped in secret the God of their fathers. Every mouth which hath not kissed him - Idolaters often kissed their hand in honor of their idols; and hence the origin of adoration - bringing the hand to the mouth after touching the idol, if it were within reach; and if not, kissing the right hand in token of respect and subjection. The word is compounded of ad, to, and os, oris, the mouth. Dextera manu deum contingentes, ori admovebant: "Touching the god with their right hand, they applied it to their mouth." So kissing the hand, and adoration, mean the same thing - Thus Pliny, Inter adorandum, dexteram ad osculum referimus, totum corpus circumagimus: Nat. Hist. lib. xxviii., cap. 2. - "In the act of adoration we kiss the right hand, and turn about the whole body." Cicero mentions a statue of Hercules, the chin and lips of which were considerably worn by the frequent kissing of his worshippers: Ut rictus ejus, et mentum paulo sit attritius, quod in precibus et gratulationibus, non solum id venerari, sed etiam osculari solent. - Orat. in Verrem. I have seen several instances of this, especially in the paintings of old saints: the lips and mouth of beautiful paintings literally worn away by the unmerciful osculations of devotees.

ELIJAH FLEES TO BEER-SHEBA. (Kg1 19:1-3) he arose, and went for his life--He entered Jezreel full of hope. But a message from the incensed and hard-hearted queen, vowing speedy vengeance for her slaughtered priests, dispelled all his bright visions of the future. It is probable, however, that in the present temper of the people, even she would not have dared to lay violent hands on the Lord's servant, and purposely threatened him because she could do no more. The threat produced the intended effect, for his faith suddenly failed him. He fled out of the kingdom into the southernmost part of the territories in Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (Jam 5:17). This sudden and extraordinary depression of mind arose from too great confidence inspired by the miracles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and immovable, the impression on the mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (Co2 12:7-9), and being left to himself, the great prophet, instead of showing the indomitable spirit of a martyr, fled from his post of duty.